Catechetical exercises, or, Questions and answers for youth to learn that they may better understand the church catechism : with the catechists enlargements upon them / by Jos. Briggs ...

Of the Sacraments.

Q. How many Sacraments hath Christ or∣dained in his Church?

A. Two only as Generally necessary unto Salvation, that is to say, Baptism and the Sup∣per of the Lord.

Catechist. I shall reduce this Question and Answer to these that follow, for your better understanding their importance.

Q. What are the ordinary means of Grace and Salvation?

A. The Word, Prayer, and Sacraments.

Catechist. Hence we call them Ordinances. Now for the word of God read or preacht, or the Reading and Preaching thereof by lawful Mininisters, set apart and ordained to this Holy Function, by those that have

Authority in the Church to send forth labourers into the Vineyard, for these I say, being Gods Ordinan∣ces, or ordinary means of mens Salvation, it is plain∣ly proved by divers Texts, particularly that of the Apostle, Rom. 1.16. I am not ashamed of the Gospel of Christ, for it is the power of God to Salvation to every one that believeth, whether Jew or Gentile. Therefore he told the Jews, Act. 13.26. That to them the word of this Salvation is sent. And by the Gospels being published to the Gentiles, he saith, Rom. 11.11. That Salvation was come to the Gentiles. And hence his charge to his Son Timothy, 1 Ep. 4.16. Take heed to thy self, and to thy do∣ctrine, continue in them: for in so doing, thou shalt save thy self and them that hear thee. And it is an excel∣lent place in S. James 1.21. Lay apart all filthiness, and superfluity os naughtiness, and receive with meekness the in∣grafted word, which is able to save your Souls. And for both the Word and Prayer being such ordinances for mens Salvation, there seems to be no less than a De∣monstration in Rom. 10.13, 14. Whosoever shall call upon the name of the Lord shall be saved. But how shall they call on him, in whom they have not believed? or how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? And to shew that we can have no grounds to hope for Salvation, by hearing any but lawfully ordained Ministers, it follows, How shall they preach, unless they be sent? Lastly, for the Sa∣craments being ordinary means of mens Salvation, what can be more express than our Saviours words for Bap∣tism? John 3.5. Verily, verily, I say unto you, except a man be born again of water, and of the spirit, be cannot enter into the Kingdom of God. Mark 16.16. He that believeth and is baptized shall be saved. For the Apostle saith, Gal. 3.27. As many as have been baptized into Christ, have put on Christ. And he calls it therefore, Tit. 3.5. The Laver or washing of Regeneration, and renewing of the Holy Ghost. And St. Peter saith expresly, 1 Ep. 3.21.

The like Figure whereunto (speaking of Noahs Ark, where∣in he with Eight Souls was saved in the Deluge) e∣ven Baptism doth now save us; and for the Lords Supper being an Ordinance for mens Salvation, as it is evi∣dent by the Rule of Contraries, for if He that eats and drinks unworthily, not discerning the Lords Body, eats and drinks his own damnation, 1 Cor. 11.29. then he that eats and drinks worthily, discerning the Lords body, eats and drinks his Salvation; so Our Saviour spake punctu∣ally hereof, Joh. 6.53, 54. Except ye eat the flesh of the Son of God, and drink his Blood, ye have no Life in you. Whoso eateth my flesh and drinketh my Blood, hath eternal Life, and I will raise him up at the last day. I have been the larger in proving all these to be Gods ordinances, to save mens Souls, that you may see (good Children) what cause you have to abhor the Quakers Sect as damnable Hereticks, who utterly re∣ject, nay even make a mock at them, especially both the Sacraments. Know therefore, in doing so, they re∣ject and despise the manifest Ordinances of God: and certain it is, that as for us Ministers, in the Dispen∣sation of the Word, and Prayer and Sacraments, con∣sists that whole Ministration which we have received of the Lord, for the Salvation of men, so for you, the people, I speak in the Apostles words, Heb. 2.3. How shall ye escape if ye neglect so great Salvation? which at first began to be spoken by the Lord himself, and was confirmed to the world by them that heard him, and by them whom they Commissioned for it, such as Ti∣mothy and Titus, it was Committed to other faithful men, from age to age successively able to teach others also, 2 Tim. 2.2. Let us then go on,

Q. Who ordained the Sacraments?

A. Jesus Christ.

Catechist. It is not in the Churches power to or∣dain new Sacraments; it belongs only to God, and his

Son Christ Jesus. For the Covenant is Gods, and therefore it is his Prerogative to ordain Sacraments, to be Seals of the Covenant. And who but he, can ei∣ther give the Grace signified by the outward Signs or Elements, or can punish the unworthy Receivers of them, or such as be unfaithful to their part of the Co∣venant made and renewed in them?

Q. How many Sacraments then did Christ ordain?

A. Two only as generally necessary to Salvation.

Q. Why do you hold two Sacraments and no more?

A. Those other five which the Papists ac∣count Sacraments (viz. Orders, Confirmation, Extreme Unction, Penance and Matrimony) answer not the Definition of a Sacrament, for they neither were all ordained by Christ, nor have they any visible sign representing some Spiritual Grace, nor any promise to make them Seals of Grace and pardon unto us.

Catechist. It is apparent Christ ordained two Sa∣craments, Matth. 28.19. Go, teach and baptize all nations, in the Name of the Father, and of the Son, and of the Holy Ghost; and that his mind was that this should continue always in his Church is manifest from his promise, and Loe I will be with you, (and your Successors so teaching and baptizing) alway to the end of the world. And for the Lords Supper, Christs In∣stitution thereof is to be seen in the Holy Gospel, and it is as fully recited by St. Paul, 1 Cor. 11. as by any of them, ver. 23. What I have received of the Lord, that have I delivered unto you, that the Lord Jesus, the same night that he was betrayed, took bread, and brake it, and

gave it to them all saying, ver. 25. This do in remembrance of me, in like manner he took the Cup, &c. and that it was his mind that this also should be a standing, perpetual Memorial of himself in his Church, appears ver. 26. As often as ye eat this bread, and drink this cup, ye do shew forth the Lords death till he come, that is, to Judgement, even till the end of the world. These are plain Texts against the Anabaptists, Catabaptists, and Quakers, who clearly abolish both these Sacraments.

But no apperance of any such Texts is there for the other five added to these two in the Romish Church. I need but give you an abstract of what the Article of our Church saith, that for Penance, as the Papists use it, and Extreme Unction, they are no better than cor∣tupt imitations of the Apostles, without any shew of warrant for so-doing. And others of them, as Or∣ders, and Matrimony, are states of Life indeed allow∣ed in Scripture, but have not the nature of Sacra∣ments, to be ordinary means of Salvation. And these altogether, with Confirmation, have no visible signs or Ceremonies ordained of God, as Baptism, and the Lords Supper have. Let the Adversaries shew any of these, if they can, by the Scriptures, but they can do no such thing, which therefore can by no means be counted in the number of the Sacraments, strictly so called, or∣dinary means necessary for all to receive for their Sal∣vation, but the most that can be said is that some of them may be esteemed Holy Rites and Ceremonies, in their due place. For the two Sacraments then I ask you,

Q. How are these two generally necessary to Salvation?

A. They are necessary to be used, if they can be had, and whosoever slight, or willful∣ly neglect them, they highly offend God, and endanger their own Salvation.

Catechist. These two thus instituted by Christ must necessarily be used by all Christians, all that will own their Christianity, and obey Christ, and his Gospel. For Christs Commandment to his Apostles was posi∣tive, that as they should, teach or disciple, (as the word signifies) so baptize all Nations they came to; and who can choose but see him urging a necessity of Bap∣tism, upon all that would become members of his Church, which he expresseth by entring into his King∣dom, in that forequoted Text, Joh. 3.5. Except a man be born again of water, and of the Spirit, He can in no wise enter into the Kingdom of God, (except) mark the word. And for the Lords Supper, it is to any Ap∣prehension as strict a Commandment, as any in the Scrip∣tures, That his Ministers take the bread, and cup, and give them, and that the people eat and drink thereof in re∣membrance of him, and that for this end, the shewing forth the Lords death, and that for so long a continu∣ance, till he come. Do this, is the word, and therefore there is nothing more to be inquired, but whether it be done, or not done, to shew our Obedience or Diso∣bedience to his plain Commandment; in short, wilful∣ly to neglect either of those Sacraments, (whereof too many (God knows) are notoriously-guilty among us,) is to contemn Christs own Ordinance and Appoint∣ment, and what man can hope to be saved, but in the way appointed by Christ Jesus himself the Saviour of men? Now let me instruct you more distinctly, first in the nature of a Sacrament in general, and then of the two Sacraments apart,

Q. What meanest thou by the word, Sacra∣ment?

A. I mean an outward visible sign of an inward spiritual Grace, given unto us, or∣dained by Christ himself; as a means whereby

we receive the same, and a pledge to assure us thereof.

Q. How many parts are there in a Sacrament?

A. Two: an Outward visible sign, and an inward spiritual Grace.

Catechist. That you may understand these more clear∣ly, I ask you,

Q. What is that you call the outward sign in a Sacrament?

A. That which we see with our Bodily eyes.

Q. What is that you call the inward Spi∣ritual Grace?

A. That which the eye of Faith discerns in the visible signs.

Catechist. You see water in Baptism, and Bread and Wine in the Lords Supper with your eyes. They are set before you, and you see them, and so they are Signs both outward and visible in the Holy Sacraments. But what is signified and conferred by these outward visi∣ble things to your Souls, this is no object of, nor can be discerned by your bodily eyes, for it is the Soul alone that can discern them there by the eye of Faith, up∣on the account of Christs promise to his own. Ordi∣nance and Institution: the Grace signified and convey∣ed therefore is wholly inward and spiritual. Tell me then,

Q. For what uses are these Outward Signs, or parts in the Sacraments Ordained and Instituted?

A. To be Signs signifying, and means con∣veying, and pledges assuring the Graces signi∣fied to Beleivers.

Catechist. They are Signs signifying or representing the spiritual Grace, for Example, Water in Baptism

signifies and represents The Holy Spirits cleansing the Soul polluted by Original sin, in and through the blood of Christ. And in the Lords Supper, The Bread broken signifies and represents Christs Body bruised, and torn, and crucified; and the Wine poured out signifies and represents his blood shed upon the Cross, for Remis∣sion of sins. And thus as the Apostle saith, Gal. 3.2. Christ Crucified is set before our eyes, in visible Types, and Signs, and Representations; and they are also means or Instruments, or as it were Conduit pipes ordained by Christ, to convey the Graces and Benefits signified to the worthy Receivers. Yea and pledges to assure us thereof, Seals of the Covenant of Grace, as our Seals are of Bonds or Evidences, or as Circumcision was to Abraham, Rom. 4.11. He received the Sign of circumcison, a Seal of the Righteousness of Faith. As sure as we re∣ceive the One, so sure shall we receive and be made partakers of the other, if the fault be not in ourselves. All those will be much more clear in Questions and Answers upon each Sacrament. First then, of Baptism. And first let me hear you answer out of the Church Catechism:

Q. What is the outward part or sign in Baptism?

A. Water, wherein the person is baptized in the Name of the Father, and Son, and Ho∣ly Ghost.

Q. What is the inward and spiritual Grace?

A. A death unto sin, and a new birth unto Righteousness; for being by nature children of wrath, we are hereby made the children of Grace.

Q. What is required of persons to be baptized?

A. Repentance, whereby they forsake sin, and Faith, whereby they stedfastly believe

the promises made to them in that Sacrament.

Q. Why then are Infants baptized, when by rea∣son of their tender age they cannot perform them?

A. Because they promise them both by their sureties, which promise when they come to age, themselves are bound to perform.

Catechist. Let us look over these again carefully and break them into other plain and short Inquiries.

Q. What thing did Christ ordain to be the out∣ward Sign to be used in Baptism?

A. Water only.

Catechist. Observe, Water, and Water only. Our Wild Quakers speak most scornfully and Contemptibly of Water-Baptism. But it is plain, Our Saviour him∣self, was Baptized in the River Jordan. And all be∣sides him, we read of in the Scriptures, that were ei∣ther baptized by John the Baptist, or by Christ's A∣postles, were baptized with water and Christs promise; Matth. 28.19, 20. Was to be with his Ministers so baptizing to the worlds end. The Text is well known (once, and again) before quoted, Joh. 3.5. Verily, Verily I say unto thee, Except a man be born again of water, and of the Spirit. (mark, of water as well as of the Spirit,) He cannot enter into the Kingdom of God. And as this is ne∣cessary to teach you the necessity of water, to arm you (Children) against the Quakers error, So do I ex∣press the answer thus (water only) to exclude the Pa∣pists nasty use of Spittle, and all other their Apish Rites and Ceremonies in Administration of this Sacrament, for which they have no shew of warrant in Gods word: if they have it, let them shew it.

Q What then is the right form or manner of Baptizing?

A. Dipping or sprinkling, In the name of the Father, Son, and Holy Ghost.

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Catechist. There is no question but diving or dip∣ping was mostly used in the first times of Christianity. And it is to be confessed, that the persons baptized going down into the water did excellently well sig∣nifie his Death unto sin, and his coming or rising out of the water his rising from his death in sin unto new∣ness of life. To which Actions St. Paul alludes, Rom. 6.3, 4. Know ye not, that so many as were baptized into Jesus Christ, were baptized into his Death. Therefore we are buried with him by Baptism into death, that like as Christ was raised up from the dead, by the glory of his Fa∣ther, even so we also should walk in newness of life. Col. 2.12. We are buried with him in Baptism, wherein also we are risen again with him, &c.

But yet in these cold climates, sprinkling instead of dipping hath taken place from the beginning of Chri∣stianity, and hath always been thought sufficient, and not without all warrant in Scripture; but having the expression, sprinkling of the blood of Christ in S. Pe∣ter 1 Ep. 1.2. and the blood of sprinkling, in Heb. 12.24. with the like to Countenance it, however Gods own declaration, Matth. 9.13. That he will have mercy, and not Sacrifice. But as for the form of words in Bapti∣zing, they are strictly prescribed in the Institution, Matth. 28.19. In the Name of the Father, and Son, and Holy Ghost. And they signifie that what the Minister doth here, it is in the Name, that is, by Commission and Authority from the whole Trinity, and that God will certainly ratifie what his Minister doth in his Name: and on the other hand, the party baptized ob∣liges himself to the Belief and Acknowledgment of the Doctrine of the Trinity, and to serve and obey him. Now this thus explained briefly, I ask you in the next place,

Q. What doth Baptism suppose or imply?

A. That we are guilty of Original sin,

and liable to Gods wrath as soon as we are born.

Catechist. Which is what David confesseth of himself, Ps. 51.5. Behold I was shapen in iniquity, and in sin hath my Mother conceived me. Or what the Apostle saith of him∣self, and other Saints, Eph. 2.3. We are all children of wrath, as well as others.

Q. What benefit then have we by being baptized?

A. The pardoning that Original sin, the subduing that natural coruption, and resto∣ring us to Gods favour; so that thereby we are made children of Grace.

Catechist. Hence S. Paul calls Baptism, Tit. 3.5. The Laver, or washing, of Regeneration, and renewing of the Holy Ghost. And our Saviour in the forequoted Text, John 3.5. ascribes to it the new Birth, or being born again, which without more adoe are sufficient proofs of this Answer.

Q. What is required of persons at age to fit them for Baptism?

A. Professing and promising Repentance to forsake sin, Faith in Gods promises, and Obe∣dience to Gods Commandments.

Catechist. You all know what S. John Baptists Ser∣mon was to them that came to be baptized of him. Math. 3.3. Repent ye, for the Kingdom of heaven is at hand. And it is said upon these terms, chap. 4.4. he baptized them confessing their sins. Accordingly, the Jews, and particularly them who had been guilty of Crucifying Christ being prickt in their hearts by St. Peters piercing Sermon, Act. 3.18. when they came to that kindly pass as to say, what shall we do to be saved? He exhorts them to repent and be baptized, every one of them, in the name of Jesus Christ, for the Remission of sins. And from

hence Baptism is called, Luk. 3.3. The Baptism of Re∣pentance, and therefore no adult persons can be admit∣ted to it, but such as profess and promise Repentance, Faith, and Obedience, (for these two latter are in∣cluded in that Repentance which is required in order to Baptism) and they joyntly make up (as I shewed in the Beginning of this exercise of Catechizing) Our part of that Covenant which is sealed in this Sacra∣men, betwixt God and us, Mark 16.16. He that be∣lieveth, and is baptized, shall be saved. But now I pray.

Q. What is required of young Infants to fit them for Baptism.

A. That they be presented to Baptism by such as profess and promise these things for them, and in their names.

Catechist. Supposing them to come of Christian pa∣rents, to whom the promise is made, and to their seed, Rom. 9.8. And otherwise how could the Apostles bap∣tize Believers, and their Households, wherein it cannot be conceived, but there were little children, Act. 16.15. And as Baptism succeeds Circumcision, and admits men into the Christian Church, as that did into the Church of the Jews, so no more was requisite to make the Jews Children capable of Circumcision, and therefore no more than this is now necessary to make Chri∣stians Children capable of Baptism, they being both a∣like Seals of the Covenant.

Q. Will others Professing and Promising these things then, in their names, avail the Infants when they come at age?

A. Yes: if they then willingly take it up∣on themselves, and afterwards faithfully per∣form it; not else.

Catechist. We see daily that Parents and Tutors con∣tracts

and bargains do avail their Minors and Pupils in Earthly matters, and why should it not alike in these Spiritual, to bind to their Necessary duties to God? and how God will accept of such Engagements, made in Childrens names, may be evident by these passages, Deut. 29.11, 12. Moses engaged the little ones, as well as their Fathers, to keep the words of the Co∣venant, and called them altogether to enter into Covenant with the Lord and into his Oath. Jonah 3.5. The Nine∣vites believed God, and the word of his Prophet, and fasted, and put on sackcloth, from the greatest of them, e∣ven to the least of them. The good effect whereof was chap. 4.11. God spared that great city, in which was Six∣score thousand persons that could not discern betwixt their right hand and their left. Only then Parents and Sureties must see that such Children be well instructed, when they come to years, what Covenant was thus made in their names, and that it will nothing avail them to Salvation, but rather aggravate their Condem∣nation, if they disclaim it, or do not perform it; no more than any Earthly bargain can benefit them which they refuse to stand to.

Q. What then doth your being Baptized oblige you to do?

A. Not to live in any known sin, but to die unto sin, and to lead lives of Righte∣ousness.

Catechist. To remember and consider our Baptism should have influence upon our whole lives. We should always bear in mind what was engaged for us in our names, and therewith arm ourselves against all tempta∣tions to sin, that we Covenanted against it in our Bap∣tism, and made a fast and Solemn Vow to cease to do evil, and learn to do good, and to live in Holiness and Righteousness all the days of our lives.

Q. What think ye then of such men, as ha∣ving been Christned or Baptized live in Impe∣nitency or Ʋnbelief?

A. They forfeit all the benefits of their Baptism, and Gods Covenant of Grace and Forgiveness, nay, it shall aggravate their Con∣demnation.

Catechist. This is One great Aggravation of the sins of all impenitent sinners, even Perjury, or a breach of their Baptismal Vow and Covenant. Hear what Solo∣mon saith, Eccl. 5.4. When thou vowest a vow, defer not to pay it, for God hath no pleasure in fools, pay that which thou hast vowed. Better it is thou shouldest not vow, than that thou shouldst vow and not pay. This holds good in any sort of Religious lawful vow; much more in this. It had been much better for us that we had never been Baptized, than if having been so, we break our Bap∣tismal Vow and Covenant, by a wicked and sinful course of life. With which sad Reflection I conclude what I shall teach you of the first Sacrament, That of Baptism. I ask you then in the next place.

Q. What is the other Seal of the Covenant of Grace besides Baptism?

A. The Lords Supper: wherein we renew our Covenant with God, which we made in Baptism, and are nourished in, as we are by Baptism admitted into the Church.

Catechist. Christ himself calls this Sacrament, Matth. 26.28. The blood of the new Testament. And S. Paul, Heb. 10.29. calls it, The blood of the Covenant. For he there speaks of their great guilt, who count the blood of the Covenant an Ʋnholy thing. In short, as it was the Blood of Christ shed upon the Cross, that ratified the Covenant of Redemption, and forgiveness to mankind;

so in this Sacrament representing and exhibiting that blood of Christ for remission of sins, to all worthy Receivers, we have God sealing His part of his Co∣venant, and assuring us thereof, and we for our parts, do renew Our Vow to God, Consecrating and devo∣ting ourselves again here to his Service and Obedience. Let us hear then what your Catechism teacheth you of this Blessed Sacrament.

Q. For what end was the Sacrament of the Lords Supper ordained?

A. For the continual remembrance of the Sacrifice of the death of Christ, and the be∣nesits, which we receive thereby.

Catechist. We are not to drop one word in this an∣swer, and to the end therefore you may take due no∣tice of every one, I pray you answer me these Inquiries.

Q. What is the great and chief end of the Lords Supper?

A. To keep Christs death in continual me∣mory, and the benefits thereby purchased for us.

Catechist. It is a plain Text for this, 1 Cor. 11.25, 26. At the Institution of this Sacrament Our Saviour bad his Disciples, Do this (that is, all that I have done in your sight) in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew forth the Lords death till he come. The Bread broken and the Wine poured out do apparently and evidently shew forth in sensible signs, the death of Christ, how his bo∣dy was broken, rent, and torn by the thorns, and scourges, and nails, and spear, and how his blood was shed in streams from his wounded head, and hands, and feet, and side, on the Cross, Gal. 3.1. They evidently set forth Christ crucified before our eyes, amongst us.

Q. For what end did Christ die?

A. To be a Sacrifice of propitiation for our sins to his Father.

Catechist. Mark well those words (the Sacrifice of the death of Christ.) 2 Cor. 3.21. He was made sin for us, who knew no sin, that is, He was made a Sacrifice for them, Isaiah 53.10. He made his Soul, (that is his life) an offering for sin. Eph. 5.2. He gave himself a Sa∣crifice unto God for a sweet smelling Savour, &c. 1 Joh. 2.1. If any man sin, we have an Advocate with the Father, Je∣sus Christ the Righteous, and he is the propitiation (or a propitiatory Sacrifice) for our sins, and not for our sins only, but also for the sins of the whole world. By all which Texts it is manifest, such is the nature of Christs death, It was in a full sence a Sacrifice, a Sacrifice of pro∣pitiation or Atonement. For Col. 1.20. He made peace through the blood of the Cross. So that, Rom. 5.1. Be∣ing justified by Faith, we have peace with God through Je∣sus Christ our Lord.

Q. Is Christ then offered up as a Sacrifice in the Lords Supper?

A. No: But therein is a lively Represen∣tation or Commemoration of that Sacrifice, which Christ once for all offered for all up∣on the Cross.

Catechist. I would desire you to mind this well, to arm you against the Papists abominable Mass, for therein they will have Christ to be daily offered up as a Sacrifice for the quick and the dead. And of this they boast that it is done daily in their Church, as if Christs offering up himself once for all upon the Cross was not sufficient to satisfie Gods justice for our sins. But in opposition to this great Abomination of the Romish Church, agreeable to the language of Ho∣ly Scripture and of the primitive Fathers, we hold the

Lords Supper to be only a Commemoration of that one Sacrifice once offered upon the Cross, and for proof hereof we appeal to the Apostle, Heb. 9.25, 26. He was not (our Apostle saith) to offer himself often, as the High priest entred into the most Holy place every year with the blood of others: For then must he have often suf∣fered since the Foundation of the world: But now once in the end of the world, hath he appeared to put away sin by the Sacrifice of himself. And again, ver. 28. He saith, Christ was once offered to bear the sins of many, and again chap. 10.14. By one offering hath he for ever perfected them that are Sanctified.

Q. How often is the Lords Supper to be Ad∣ministred and received?

A. So often that we may have Christs death in continual remembrance.

Catechist. The Apostle saith, 1 Cor. 11.28. As often as ye eat this bread, and drink this cup, &c. plainly intima∣ting that the Christians of Corinth did it often. And doubtless so often ought all Christians to do it, that Christs death may be had in continual remembrance. Mark the words in your Answer, (for the continual re∣membrance of the Sacrifice of the death of Christ.) It is hard to conceive that they can have Christs death in continual remembrance, who seldom Communicate, per∣haps never all the year long, but at Easter. And quite contrary did the first Christians, whose pattern we ought to follow as near as we can, they certainly communicated every day, or at least every first day of the week, every Lords day. It was one part of their constant, publick, and Solemn Service, Act, 2.41. They continued stedfastly in the Apostles Doctrine, and fellowship, and in breaking of bread and in prayers. And it is said, ver. 46. They continued daily with one accord in the Temple, (that is, joyning with Gods people the Jews in pray∣ers there, and in their Temple Service) and breaking

bread from house to house, (that is, in the Upper room, where they as Christian Professors, met together and joyned together in other worship proper to them as Christians,) particularly Communicating together in this Sacrament of breaking of bread, as it is often cal∣led in the Acts, whence that in ch. 20.7. Ʋpon the first day of the week the Disciples came together to break bread, (that is, the Sacramental Bread,) which by the figure, Synecdoche, means the whole Sacrament. So now let us consider the parts thereof.

Q. What is the Outward part or sign in the Lords Supper?

A. Bread and Wine which the Lord hath commanded to be received.

Q. What is the inward part or thing signified?

A. The Body and Blood of Christ, which are verily and indeed taken and received by the faithful in the Lords Supper.

Catechist. Let us again reduce these Answers into more particular ones, for your fuller knowledge of the In∣structions contained in them.

Q. What is it that you see with your bodily Eyes in the Lords Supper?

A. Bread and Wine.

Catechist. Mark it well, we Protestants do in oppo∣sition to the Papists gross Errour of Transubstantiation, or the Bread and Wines being turned into the Sub∣stance of Christs Body and blood, hold that they re∣main Bread and Wine still, as well after their Con∣secration as they were before, that there is no Sub∣stantial change of them, but only a Sacramental one, as to their Use. And enough it is to tell you here for proof hereof, that in all the Scriptures I have ci∣ted, you may observe they are constantly called so, by

the names of bread and wine, and we know by our sences they are so.

Q. Will it avail men to look or gaze on these Elements?

A. No, unless they withall receive them, that is, eat and drink them.

Catechist. I have received of the Lord, saith S. Paul, 1 Cor. 11.23. that which I have delivered unto you, how that the Lord Jesus, the same night that he was betrayed, (and so was shortly to dye for us) took bread, and when he had given thanks he brake it, and he said, Take eat, &c, After the same manner, ver. 25. He took the cup and said, drink ye all of this. Matth. 26.27. This do ye as often as ye drink it in remembrance of me. 1 Cor. 11.25, For as often as ye eat this bread and drink this cup, &c. So to eat and drink are absolutely required by Christs Institution. So that you must learn to an∣swer the next question in opposition to the custom of the Romish Church, wherein many are present, when the Lords Supper is Administred, who do not receive it, and in their Mass the Priest alone Communicates, the people are spectators only, gazing upon the Host.

Q. Who Commanded these then to be received?

A. Our Lord Jesus, and that the same night wherein he was betrayed.

Catechist. You have heard his express Command∣ment, Take, eat, and drink, Do this. So that it can be no Sacrament which is of Christs Institution, or ac∣cording to his Commandment, where these are not done. But being rightly Administred, as Christ Insti∣tuted and Commanded it to be done, it should make us in love with this Sacrament that he Instituted and ordained the celebration thereof, just the same night wherein he was betrayed, that is, a little before his death, when he was shortly to give his life a ransome

for us, so that he left it as a token of his dying love, and what man will not highly value his friends gift and token when he dyed, much more if he laid down his life for his sake?

Q. What think ye then of those that will not receive the Sacrament?

A. They reject Christs own Command∣ment, and so in effect disown their being his Disciples, or him being their Lord.

Catechist. Which are so plain by what I have said already, that I need say no more, but only mind you of what Christ himself said, Joh. 14.15. If ye love me, keep my Commandments. Now here you have heard Christs positive Commandment, and therefore by his own Rule they shew they love him not, that ob∣serve it not, Matth. 7.21. It is in vain to say, Lord, Lord, or to pretend any love to Christ, or yourselves to be Christians, if ye reject his Ordinance, and utterly neg∣lect what he himself Commanded.

Q. What do the Bread and Wine, which you see with your bodily eyes signifie and represent to the eye of Faith?

A. The Body and Blood of Christ.

Catechist. They are called Christs very Body and Blood, Mat. 26.26. This is my Body, and This is my Blood, that is Sacramentally so, as the Rock was Christ, 1 Cor. 10.4. because the Bread and Wine signifie, and repre∣sent, and convey his very body and blood to the worthy Receiver; and observe, every Ministerial Action hath its proper signification.

Q. What doth the Consecrating or setting apart the Bread and Wine signifie?

A. Christs Separation or Consecration for the Work of our Redemption.

Catechist. That is, When God laid help upon him that is mighty, and exalted him, as One chosen out of the people, Psal. 89.19. And when Christ voluntarily undertook this great work to redeem us, saying, Psal. 40.7. Loe I come to do thy will, O God.

Q. What do the breaking of bread and pour∣ing out the Wine signifie?

A. Breaking the Bread, represents the tearing Christs body on the Cross, and pouring out the Wine, shews the shedding of his Blood.

Catechist. For thus (as I have often said) we do in these signs and in using these significant Rites, Ce∣remonies and Actions, shew forth the Lords death till he come, 1 Cor. 11.26.

Q. What doth our eating and drinking them sig∣nifie?

A. Our receiving Christ, and Union with him.

Catechist. Even as our bodily food being taken into our mouth, and chewed with our teeth, and digested in our stomach, becomes incorporated into our bodi∣ly Substance, flesh and blood, so are we as Members of Christ United to him by eating him Spititually as the bread of Life, Joh. 6.35. Christs flesh is meat indeed, and his blood is drink indeed. Whoso eateth my flesh (said he himself,) and drinketh my blood, hath Eternal Life, and I will raise him up at the last day. ver. 55. And again he saith, ver 54, 56. He that eateth my flesh and drinketh my blood, dwelleth in me and I in him. And ver. 57. He that eateth me, shall live by me. And ver. 58. that for ever. Upon such good ground and warrant is it so expressed in the Communion Office, that here∣by he becomes One with Us and We One with Him, and we shall evermore dwell in him, and he in us. But,

Q. May not one of these Elements be sufficient for these great ends?

A. No: Both are expressly required by the Command and practice of Christ, and his Apostles, and therefore it is presumption and Sacriledge in the Popish Priests to take the Cup from the Laity.

Catechist. It is necessary to teach you this, to arm you against Popery. The words of the Institution are express, Mat. 26.27. Drink ye all of this. And S. Mark saith, chap. 14.23. They all drank of it. Here is both precept and practice against the Church of Romes pre∣sumptuous and Sacrilegious robbing the Laity of the Cup. And I may argue with the Apostle, Gal. 3.15. Brethren, I speak after the manner of men, though it be but a mans Testament, no man disannulleth, or diminisheth, or addeth thereto, after it be confirmed by his Death. And how then dare any mutilate this Sacrament, which is the new Testament in Christs blood? Now both fully to arm you against the other great Popish Error, that of Transubstantiation, and also clearly to explain the truth to you, I think it needful to offer you these fol∣lowing Questions.

Q. Is the Substance of Bread and Wine chang∣ed by Consecration into the Substance of Christs Body and Blood?

A. No: for we evidently see the Substance of Bread and Wine to remain after Consecration.

Catechist. I told you this before, and I must tell you it again, that you may take due notice of it. They are called Bread and Wine after, as well as before Consecration in the Scriptures. And our senses tell us plainly, and assure us they are still bread and wine, that is, We see, and feel, and smell, and tast them to be no other but bread and wine, and therefore to say they are changed Substantially, that is, into the Sub∣stance of Christs body and blood, is as well to bely

our sences as the Scriptures. Know this therefore, what change there is made of or in the Elements by Conse∣cration, it is wholly Sacramental, not in Substance but in their Use.

Q. But do not we then feed on Christs body and blood in the Lords Supper?

A. Yes, as truly and really as we do on the Bread and Wine.

Catechist. So your Catechism teacheth you, (they are verily, and indeed taken and received by the faithful in the Lords Supper,) and therefore though we Protestants deny the corporeal, we yet do not the Real presence of Christs Body and Blood: Real it is, though spiritual, and not at all the less real, for its being wholly spiritual. And for proof hereof I need but mind you of the Apostles negative questions, which hath the force of the strong∣est Affirmation, 1 Cor. 10.16. The Cup of Blessing which we bless, is it not the Communion of the blood of Christ? and the bread which we break, is it not the Communion of the Body of Christ. Is it not? that is, it certainly is so. We do here as certainly Communicate of Christs body and blood, as we do of the bread and wine, if we be worthy Receivers. I say, if we be worthy Re∣ceivers, for mark the words of your Church Catechism, and out of it answer me the next question.

Q. Do all that receive the bread and wine, feed on Christs body and blood.

A. No: but the faithful only.

Catechist. Your Catechism so expresseth it, (they are verily, and indeed taken and received by the faithful.) If Unbelievers and wicked men do with Judas receive the Signs, yet do they receive them only; not the things signified by them, either Christs body or blood, or their saving benefits, that is, the Remission of their sins, increase of Grace, or assurance of their

Eternal Salvation. Matth. 16.25. It is not meet to take the childrens bread, and cast it to the dogs. Such pearls belong not to Swine, nay alas, coming unpreparedly, and eating and drinking unworthily, the Apostle tells them what it is that they verily and indeed receive, 1 Cor. 11.29. They eat and drink damnation to themselves, not dis∣cerning the Lords body. Therefore saith Holy Church in her warning to the Communicants excellently, If any of you be a blasphemer of God, an hinderer or slanderer of his word, an Adulterer, or be in envy or malice, or any other grievous crime, Repent ye of your sins, or else come not to the Holy Table, lest after the taking this Holy Sacra∣ment, The Devil enter into you, as be entred into Judas, and fill you full of all Iniquity, and bring you to destruction both of body and of Soul. It is then the Faithful only that receive real benefit of this Sacrament, and really feed on Christs body and blood. Now I ask you,

Q. Do the faithful feed on Christs body and blood carnally?

A. No: it is after a spiritual manner only.

Catechist. I told you this before, and now call upon you to speak it yourselves, that it may take deeper impression on you. And I prove it by one Text, Joh. 6.63. when the Disciples were offended at our Sa∣viours telling them of eating his flesh and drinking his blood, He thus explained himself, The flesh profiteth no∣thing, it is the spirit that quickneth. The words that I speak unto you, they are Spirit, and they are life, that is, they have a spiritual, and not a litteral or carnal sence and meaning. And when I have asked you one question more, I must needs think you have attained a compe∣tent understanding of the doctrine of this Sacrament as it is thus far taught you in your Catechism.

Q. Since we see nothing but bread and wine, and since our hands, handle and feel, and our

Tast perceives nothing but bread and wine, how can we be sure that we do verily and indeed feed on Christs Body and Blood?

A. By Faith in the promise of Christ, for he called the Bread his body, and the Wine his Blood, and therefore will undoubtedly with the Signs give the things signified.

Catechist. And this I conceive is the great thing as∣sured us by Christs saying, Matth. 26.26, 28. This is my Body, and This is my Blood, the Blood of the New Te∣stament, not that the Bread and Wine are at all Tran∣substantiated into Christs Body and Blood, or that the Body and Blood are corporally or carnally in or under the Bread and Wine, which is the Lutherans Consub∣stantiation, but we are here assured by our Saviour, that with the one, God will certainly give the other to all worthy Receivers. Christs word will be made good to us, if the fault be not in ourselves. It is Faith in his word and promise, (who if he speak the word, can create a new world) that assures us thereof. Of receiving and feeding upon Christs Body and Blood and all the benefits of the Blessed Sacrament.

Q. What then are the benefits you receive thereby?

A. The strengthening and refreshing of our Souls by the Body and Blood of Christ, as our Bodies are by the Bread and Wine.

Catechist. Consider well this answer, and then tell me,

Q. Do we feed our bodies in the Lords Supper?

A. No, it is a spiritual feast for our Souls only.

Catechist. This is no trifling question, but needful, as experience shews. It is our Souls we come to feed here with their spiritual food, not our Bodies with the sen∣sual provisions, as the Prophet Isaiah saith, 25.6. The Word and Sacraments are feasts of fat things, for our souls

provided for us in Gods Holy mountain, in the Churches or Congregations of his people. In this mountain shall the Lord of Hosts, make unto all people a feast of fat things, a feast of wine on the lees, fat things full of marrow, of wine on the lees well refined.

Q. How are our Souls fed in the Lords Supper?

A. They are strengthened, refreshed, or comforted with Christs Body and Blood, as truly and really, as our Bodies are strengthened and refreshed by Bread and Wine.

Q. How are our souls so truly and really strengthned in the Lords Supper?

A. As it assures us of Gods love in Christ, the pardon of our sins through the Merits of Christs Death, the Grace and Comforts of his Holy Spirit, Peace and Union with God, and a title to his Eternal Glory.

Catechist. Bread and Wine (you know) are two chief creatures of God provided for our bodily suste∣nance; Bread to be the staff of Life, to strengthen the body, Psal. 104.15. And Wine to make glad the heart of man, to cheer him up, as it is expressed, Judg. 9.19. whence that of Solomons Mother, Prov. 31.6. Give strong drink unto him that is weary, and wine unto those that are heavy of heart. Now those great benefits we have in the Lords Supper in our Souls in the inner man, if we be wor∣thy Receivers. For from Christs Body and Blood there∣in given unto us, we have strength that fortifies our Souls against all our spiritual enemies. How is that? Thus: Meditating on Christs dying for us, we must think it monstrously Ungrateful, and very abominable, if we yeild ourselves slaves to those sins, which cruci∣fied our Dear Saviour. Besides we have Gods Holy Spirit hereby as by a Conduit pipe conveyed to our Souls, and the graces thereof quickned and increased

in us, so that we shall be able to do all things, all our Duties, through Christ strengthning us, Phil. 4.13. And then, for Refreshment, being weary and heavy laden with, and deeply sorrowful for our sins (as we ought always to be, when we come to the Lords Supper) Being oppressed under their burdens, as too heavy for us to bear, Psal. 38.4. and the deep sence of Gods wrath and displeasure for them, we are in this Blessed Sacra∣ment refreshed with Gods sealing his Covenant and assuring us of their pardon, and Remission according to those sweet words of our Saviour, Matth. 11.28. Come unto me all ye that are weary and heavy laden, and I will refresh you. For certainly it is here, if any where, that we may justly hope to find this Refreshment, This cup (as our Saviour saith, Matth. 26.28.) being the blood of the New Testament (or of the new Covenant) which was shed for many for the Remission of sins. And besides, In this Sacrament all the promises, all the benefits of the new Covenant are ratified and confirmed to us in Christs Blood here represented, all the Benefits (I say) of the Covenant of Grace, Justification and Sanctification, Grace, and pardon, and peace, Union with God and Christ, or with God by Christ, Mercy and Salvation, These, with whatever benefits Christ hath purchased for us by his Death and Passion, are here conveyed and made over to all worthy Receivers, and therefore well may we say that to partake hereof is for the strength∣ning and refreshing of our Souls, by the Body and Blood of Christ, as our bodies are strengthned and refreshed by the Bread and Wine. To the last Question then in your Catechism, there is nothing more requisite to assure us of all these great benefits, but only our being rightly qualified for it. I therefore ask you first in the words of your Catechism, and then desire a more particular account from you of the several lessons taught you in it.

Q. What is required of them that come to the Lords Supper?

A. To examine themselves, whether they truly repent them of their sins, stedfastly pur∣posing to lead a new life, to have a lively Faith in Gods mercy through Christ, with a thankful remembrance of Christs death, and to be in charity with all men.

Q. Shall all receive those great benefits that come to the Lords Supper?

A. Only those that are duly prepared and receive it worthily.

Catechist. This is but a further explanation of what you learnt before, that it is the faithful only that do ve∣rily and indeed receive Christs body and blood. Now here you learn, that no promise of Grace or Mercy, Remission or Salvation is here made sure to any o∣ther, but prepared and worthy Receivers. Nay to all others (as I have said) to all that are impenitent, in their sins, there is threatned, not only temporal judg∣ments, but also Eternal damnation: for, for this cause saith the Apostle, 1 Cor. 11.30. Many are weak and sick∣ly among you, and many sleep, that is, are stricken with death; for this cause, that is, for eating and drinking unworthily, nay ver. 29. He that eats and drinks unworthi∣ly, eats and drinks damnation to himself, not discerning the Lords body.

Q. How then must you prepare yourselves for the Lords Supper?

A. By self examination before we come.

Catechist. St. Paul's Text is very plain, 1 Cor. 11.28. where he prescribes this remedy to prevent Gods tem∣poral judgments, and Eternal damnation, by eating and drinking unworthily, Let a man examine himself, and so let him eat of that bread, and drink of that cup. Let him prove (that is) and try himself in what estate he

••s towards God, as a man tries gold by the touch∣stone.

Q. What things must we especially examine ourselves of?

A. Of the truth and sincerity of our Re∣pentance, new Obedience, Faith, Thankful∣ness and Charity.

Q. May any notorious Customary sinners come to the Lords Supper?

A. No: not without Unfeigned Repentance, answerable to their sins.

Catechist. All are invited to come, but withall, all are directed also to prepare themselves before they come. The most wicked wretch is bidden, but it is with this caution, that he puts on his wedding garment, Matth. 22.12. that is, of true repentance, and all other Graces befitting this Holy Solemnity. And he that hath not on him this Wedding garment required by God in Ho∣ly Scripture, can expect no better entertainment than the Kings challenge of him in the Parable there of the Marriage of his son, Friend how camest thou in hither not having a Wedding garment? and you should remem∣ber, that he being speechless, that is, inexcusable, The King commanded his servants saying, Bind him hand and foot, and cast him into outer darkness, there shall be weeping and gnashing of teeth.

Q. Will that then excuse mens coming to the Lords Supper, that they are not prepared, or have not repented?

A. No: it rather aggravates, than excuses their sin of not comming, while they never endeavour to fit and prepare themselves.

Catechist. Mind, Their not Preparing is a sin, and their not Coming is a sin, and one sin cannot excuse

another, but aggravates it when it is willful; and here it must needs be so, because the reason of mens not pre∣paring themselves for the Lords Supper is most common∣ly because they have a desire to live on in their sins, and therefore they have no mind to come to the Lords Supper, because it will bind them to leave their sins, and put them upon holy purposes and resolutions of new life, which they do not think to do. Now I pray you read and consider the Ministers Exhortation to the Communion in the Office for it; and at present I shall only put you in remembrance of that terrible doom that was passed upon them who excused themselves, and refused to come to the Kings feast, when they were invited to it, Luk. 14.24. The Lord said, I say unto you, none of those which are bidden shall tast of my Supper.

Q. What then is the unquestioned Duty of all Christians?

A. To set upon the Preparing for the Lords Supper, whenever they are invited to it; to Receive it reverently and devoutly, and to be afterwards careful of performing their holy Vows, and good resolutions made therein.

Catechist. This evidently follows from all that hath been said, and it shews you the duties you are to per∣form before, and at, and after your Receiving this Sa∣crament. And now all the Questions and Answers that follow here are for this end, to explain those great duties of Repentance, New Obedience, Faith, Thank∣fulness, and Charity, to the meanest capacity; which since all men know them to be generally required in all good books that treat of this Sacrament, and who can say but they are injoyned us in Gods Word in our whole Conversations? How much more requisite then are they in us, when we are to make our most so∣lemn addresses to Gods Altar? I shall only therefore

desire my Youth to give some fair account of these du∣ties, and spare my further pains, and time in quoting particular Texts of Scripture for them, referring all, both elder and younger to their good books for a more particular instruction concerning them, especially that incomparable Book, The Whole Duty of man.

Q. What is that Repentance, and New O∣bedience whereof all must examine themselves in Preparing themselves for the Lords Supper?

A. A man must compare his heart and life with every Commandment, and bewail and confess unto God all the sins he finds himself guilty of, and stedfastly resolve to for∣sake them, and ever after to endeavour a new, that is, an holy life,

Q. What is that lively Faith required in Gods mercy through Christ?

A. Knowing his own Misery by sin, a man must both understand and believe the suffi∣ciency of Christs Death, to Satisfie Gods ju∣stice for sin, and Gods willingness to par∣don sin for Christs sake, upon Covenant terms to all Believers.

Q. What is the Thankfulness required?

A. A serious considering of Christs won∣derful Love in dying to purchase such great benefits, and an affectionate Commemora∣ting this with the most hearty Thanks∣givings.

Q. What, is that Charity whereof a man must examine himself.

A. Being sorry for all injuries done to o∣thers, and ready to make satisfaction to his power, a man must be ready to be recon∣ciled to those that have injured him, and heartily forgive them, and chearfully give them that are in need, as he is able.

Q. What think ye then of the ignorant, that do not at all nnderstand the meaning of this Sacrament, and of all Ʋnbelievers, or the Ʋn∣thankful, or malicious persons, or them that are out of Charity?

A. I think they will have no comfort of this Holy Feast of Charity; and being unfit for it, can have no hope to receive the Par∣don or Grace promised in the Covenant, and Sealed in this Sacrament.

FINIS.